大唐內典錄 2

English (machine translation) 2

Language: English

2.10 — 5 parts
2.14 — 7 parts
2.19 — 4 parts

2.1

Compiled by the Śākya disciple of Ximing Si in the capital

2.2

Record of the Successive Dynasties' Transmission and Translation of All Sūtras, Part One of Two

2.4

Record of Buddhist Sūtras Transmitted and Translated Under the Cao Clan of the Former Wei Dynasty, Number Two

Preface: Ever since the Han dynasty, all under Heaven had been unified. At the beginning of the Jian'an era, it split apart like the legs of a tripod. Yuan and Cao contended in the Central Plains; Liu and Sun divided their courses along the Yangtze gorges. Dust shrouded the Five Sacred Peaks, and armies gathered like clouds across the Nine Regions. Some launched an imperial design lasting but two years, while others deployed a hegemonic enterprise dividing the realm in three. Thus, the founder of Wei controlled the Son of Heaven to command the feudal lords, the scion of Liu relied on the Jiange pass to eye the carriages of the western capital, and the Sun family, through brilliant strategy, rested securely by the long Yangtze River. With fierce martial retainers and the mighty prowess of a crouching dragon, each occupied a domain, intent on devouring the other, striding across borders and mutually fortifying passes. They widely invited eminent talents to serve as their right and left hands, and treated the virtuous and capable with lavish courtesy, honouring them as treasures of state. Skillful craftsmen of the wondrous Dharma likewise came forth amidst this. Sengui travelled to Wu, and the relics shone their brilliance in the region south of the Yangtze; Saṃghavarman wandered to Wei, and the prohibitory vinaya was first initiated in the capital of Luoyang. From this point, taking refuge and the precepts flourished widely, and images and stupas were uniquely erected. The translators adapted to local customs, following regional vernaculars, and titled their productions according to the occasion, resulting in such titles as the *Wu Recension* and the *Shu Lalitavistara*. Repetitive retranslations began from this; the scattering of textual streams into lost translator attributions was truly rooted here. Although the Three Kingdoms stood in confrontation, Western Shu alone has no dynastic catalogue. How could this be anything other than the Buddha-sun shining brightly in the heavens while those lacking karmic affinity cannot see it, or the Dharma-thunder shaking the earth while adjacent houses fail to hear it? Moreover, although old catalogues note sūtras such as the *Shu Lalitavistara* and *Śūraṅgama*, they lack the source texts, the translators, and the dates; if one wished to record them, one would not know what to rely on. Assigning them to the category of lost translations, there is consequently no separate catalogue. We now recount what was transmitted in the Central Plains under the Cao-Wei dynasty. Emperor Wen, personal name Pi, courtesy name Zihuan, was a native of Qiao in Pei Commandery, and the heir of Cao Cao, the Prime Minister and King of Wei. On the day of his birth, there was a bluish cloud as large as a carriage canopy, hanging directly over him all day long in vibrant emerald. Physiognomists took it as a portent of supreme nobility, not the image of a mere subject. At eight years of age, he was adept at composition. He initially succeeded to the position of Prime Minister as the King of Wei. Receiving the abdication of the Later Han, he changed the dynastic title to Wei. He initially held court as Prime Minister in Luoyang; as Duke of Wei, his capital was Ye; his royal base was in Qiao; furthermore, he accepted the abdication at Fanchang; later, he made Luoyang his capital. From the first year of Emperor Wen's Huangchu era (gengzi) to the first year of Emperor Yuan's Xianxi era (jianshen), spanning five rulers and forty-five years, there were six monks who produced thirteen works of sūtras, vinaya, and karmavācanā texts, totaling twenty-five fascicles, which constitute the scripture catalogue for the single era of the Wei dynasty. Those various sūtras with lost translator attributions are summarized collectively at the end of the Wu catalogue and are detailed therein.

2.6

SRAMAṆA of the Wei dynasty Dharmakāla (one work, one fascicle, prātimokṣa)
Śramaṇa Saṅghavarman (two works, four fascicles, sūtras)
Śramaṇa Dharmasatya (one work, one fascicle, karmavācanā)
Śramaṇa Bai Yan (six works, eight fascicles, sūtras)
Śramaṇa Zhi Jiangliangjie (one work, six fascicles, sūtra)
Śramaṇa An Faxian (two works, five fascicles, sūtras)

Saṅghika-prātimokṣa, one fascicle (First translation; appears in Zhu Daozu's Record of the Wei Period)
The above prātimokṣa, one fascicle. Translated by the śramaṇa Dharmakāla of Central India (rendered in Wei as Fashi ["Time of the Dharma"]). From his youth he was brilliant and intelligent, with a grand and extraordinary presence. At a single glance over books, he thoroughly understood both text and meaning. He was skilled in the four Vedas; winds, clouds, stars, the moon, prognostic texts, and cyclical revolutions were all encompassed by his knowledge. He considered that the mundane world held nothing beyond his own mind and sight. At the age of twenty-five, he entered a monastery, where he happened to see Dharmaśreṣṭhin's *Abhidharmahṛdaya*. He glanced through it casually, but was at a loss and could not understand it. Diligently examining it again, he only became more confused and benighted. He then sighed and said: "The Buddha's Dharma plumbs the depths and thoroughly discusses the three times." He then abandoned the secular life to go forth from the household, reciting Mahāyāna and Hīnayāna sūtras as well as the various vinaya piṭakas. Traveling and transforming beings, he arrived in Luoyang. At that time, although the Buddha's Dharma existed within the Wei territory, the style of the Way was corrupted and decayed. There were also many monks who had not received the refuges and precepts, merely shaving their hair to distinguish themselves from common customs. If they held vegetarian fasts and repentances, these matters resembled ancestral sacrifices. Once Dharmakāla arrived, he broadly propagated the Buddha's Dharma. The assembly of monks requested him to bring out the vinaya. Dharmakāla, considering that the minor regulations and text of the vinaya piṭaka were vast and detailed, and that with the Buddha's teachings not yet flourishing they would certainly not be adopted and applied, produced during the Jiaping era at Baima Si this single fascicle of prātimokṣa to serve for morning and evening practice. The precept methods of the central land began with this.

*Ugraparipṛcchā-sūtra*, two fascicles (Second translation; also named *Ugrarathaparipṛcchā-bodhisattvacaryā-sūtra*; appears in Zhu Daozu's Wei Record)
*Amitāyus-sūtra*, two fascicles (Second translation; appears in Zhu Daozu's Jin Period Miscellaneous Record and Baochang's Record; slightly differs from the text produced by An Shigao)
The above two works, four fascicles in all. Translated by the śramaṇa Saṅghavarman of India during the Jiaping era of the reign of the Prince of Qi at Baima Si in Luoyang. The *Biographies of Eminent Monks* merely states, "Four sūtras including the *Ugraparipṛcchā*". Checking Daozu's Wei and Jin records, Sengyou's *Chu sanzang ji ji*, and Baochang's Liang Period Record, what is listed is as above. Beyond these, the other two works are not clearly named, and upon collating the various catalogues they have not been seen.

Dharmaguptaka-karmavācanā, one fascicle (First translation; appears in Zhu Daozu's Wei Record)
The above, one fascicle. "Dharmagupta" is rendered in Wei as Fazang. His master was Dīrghāyus (Dilichayou), a ninth-generation disciple of Ayodhyā; Dharmagupta succeeded him, and was the master of the *Caturvargika-vinaya*. From this point the different sects arose. This corresponded to within two hundred years after the Buddha's parinirvāṇa. Later, the śramaṇa Dharmasatya of Parthia arrived at the bank of the Luo River in the second year of Zhengyuan of the Duke of Gaoguixiang. He was wonderfully adept in the study of the vinaya. At Baima Si, upon the request of the assembly, he translated it.

*Śūraṅgama-sūtra*, two fascicles (Second translation; same text as the Han translation by Lokakṣema, with minor textual differences; appears in Zhu Daozu's Jin Period Miscellaneous Record and *Sanzang ji*)
*Amitāyus-śuddhasamatā-saṃbuddha-sūtra*, two fascicles (Third translation; same text as the *Amitāyus-sūtras* produced by An Shigao, Saṅghavarman, and others, with minor differences in text and title; appears in Zhu Daozu's Jin Period Miscellaneous Record)
*Cāsurata(?)-sūtra*, one fascicle (One copy lacks the character *Cha*; appears in the catalogues of Zhu Daozu, Sengyou, and others)
*Sūtra on Eliminating Calamities and Disasters*, one fascicle (Appears in *Sanzang ji*)
*Samatā-saṃbuddha-sūtra*, one fascicle (Appears in Zhu Daozu's Wei and Wu Record)
*Bodhisattvacaryā-sūtra*, one fascicle (Also named *Sūtra on the Practice of Bodhisattvas Asked by Elder Weishi*; also named *Sūtra on the Elder's Practice*; appears in the two catalogues of Shixing and Baochang)
The above six works, eight fascicles in all. During the era of the Duke of Gaoguixiang, the Western Region śramaṇa Bai Yan, cherishing the Way and traveling to transform beings, came to Luoyang in the Ganlu era and stayed at Baima Si, where the assembly requested him to translate them.

*Dharmapuṇḍarīka-samādhi-sūtra*, six fascicles (One copy has the character *Zheng* ["Saddharma-"])
The above one work, six fascicles. In the Duke of Gaoguixiang's era, in the seventh month of the first year of Ganlu, translated in Jiaozhou by the foreign śramaṇa Zhi Jiangliangjie (rendered in Wei as Zhengwuwei ["Proper Fearlessness"]), with the śramaṇa Daoxin recording it with the brush. Sengyou says the translation is lost. Fei Changfang examined and found it in Zhu Daozu's Record of the Wei Period and the Shixing Record. If relying on the territories of Jiaozhou and Shixing, it should be entered into the Wu Record; here it is based on the year and the Wei Record.

*Rāmaka-sūtra*, three fascicles (Appears in four catalogues: Zhu Daozu, Baochang, Fashang, and Lingyu)
*Mahāparinirvāṇa-sūtra*, two fascicles (Abridgement of the first several chapters of the large text into these two fascicles; appears in Zhu Daozu's catalogue as the first translation)
The above two works, five fascicles in all. Translated by the foreign śramaṇa An Faxian. The various catalogues all say the Wei era, without distinguishing the emperor or year. Now it is placed according to this at the end of the Wei Record. Moreover, since a separate catalogue also records them, I do not dare excise them.

2.7

Catalogue of Buddhist Scriptures Translated under the Sun Clan of Southern Wu, Number Three

2.8

Preface: From the Yongping era of the Han down to the Chiwu years of the Wu, nearly two hundred years elapsed. The teaching flowed through the Central Plains but did not reach the south of the Yangtze River. When Kang Senghui first arrived, he set up an image and held vegetarian fasts; at the time, people considered this strange and extraordinary. He asked Kan Ze, the Director of the Imperial Secretariat, saying: "The Buddha's transformative guidance began with Emperor Ming of the Han; having spread and gradually flowed for so long, why has it only now reached Jiangdong?" Kan Ze said: "When Kāśyapa Mātanga first entered Luoyang, the Daoists of the eighteen mountain lodges of the Five Sacred Peaks contested powers with Mātanga; at that time the Daoists were defeated. Chu Shanxin and others, Daoists of the Southern Peak, died of grief and shame. Their disciples carried their corpses back to be buried at the Southern Peak, so there was no one to disseminate it; only now has it arrived here." The rest is as listed below. The Great Emperor of Wu, Sun Quan, courtesy name Zhongmou, was a man of Fuchun in Wu Commandery; his family had served in Wu for generations. Over his family's eastern tomb, there were frequently divine lights and cloudy vapors. Furthermore, when Quan's father, Jian, was first conceived in the womb, his mother dreamed that her intestines were drawn out and encircled the Chang Gate of Wu; everyone declared that the Sun clan would rise. When Quan was born, his eyes possessed an extraordinary brilliance, with a square jaw and a broad mouth; his father was amazed by him, considering him destined to be a hegemon or king. Striding across Min and Yue, setting up his capital under the stellar lodges of the Dipper and the Ox, enfeoffing and appointing the feudal lords, establishing a reign era, receiving homage from seas and mountains, and facing south to rule as sovereign, he called his realm Great Wu. At first he made his capital at E and Wuchang, then moved to Moling, and moved again to Jianye. Two years after the Wei succeeded the Han, Quan established his reign and proclaimed his first era. There were four sovereigns over fifty-nine years beginning in Huangwu; Sun Hao had reigned for two years when the Jin received the abdication from the Wei, and after fifteen years the Jin conquered Wu. If dividing by years, Sun Hao's fourteen years should be entered into the Jin dynasty; now they are extracted separately and compiled into the Wu Record. The various sūtras translated by four persons, both monastic and lay, comprise 148 works in 190 fascicles. Together with the various lost translations of the two dynasties of Wei and Wu, they are compiled together into the Wu Record.

2.9

Śramaṇa Vighna of Wu (two works, six fascicles, sūtras)
Śramaṇa Zhu Luyan (three works, three fascicles, sūtras)
Upāsaka Zhi Qian (129 works, 152 fascicles, sūtras)
Śramaṇa Kang Senghui (fourteen works, twenty-nine fascicles, sūtras and commentaries)
Various sūtras of lost translator attributions: 110 works, 292 fascicles

2.10.1

Akṣayamati-bodhisattva-sūtra, 4 fascicles (Found in both the Wu and Separate Catalogues; first translation)
Dharmapada, 2 fascicles (First translation; the Wu Catalogue says 5 fascicles; found in the Record of the Tripiṭaka)
The above 2 works together comprise 6 fascicles. In the reign of Emperor Wen of Wei, the Indian monk Vighna (which in the Wu tongue means 'Obstacle') was thoroughly versed in the Tripiṭaka and exquisitely skilled in the four Āgamas. Traveling through various realms and wandering far and wide, he made propagating the Dharma his life's vocation. Setting forth from the Western Regions, he arrived south of the Yangzi together with his companion Zhu Luyan. In the third year of the Huangwu era (224 CE), they translated [these texts] into the Wu language at Wuchang Commandery. However, since Vighna was not yet proficient in local speech, his translation from the Indic original was somewhat incomplete. Yet his intent was fixed on preserving the fundamental meaning, and his phrasing was plain and unadorned, as is evident from the texts.
Sumāgadhā-sūtra, 1 fascicle (Found in the Shixing Catalogue; largely identical with slight differences compared to the Fenhetanwang jing)
Brahmacārin-sūtra, 1 fascicle (Found in the Shixing Catalogue; a different translation of the same original as the Wubai fanzhi jing)
Buddha-vaidya-sūtra, 1 fascicle (Produced jointly with Zhi Yue; not completely different; abridged from a larger sūtra; found in Baochang's Catalogue; also titled Fo yiwang jing)
The above 3 sūtras together comprise 3 fascicles. In the reign of Emperor Ming of Wei, after the Indian monk Zhu Luyan and Vighna passed away, [Luyan] later translated them for Sun Quan at Yangdu. Various catalogues differ: some say Jiangyan, some say Chiyan, and some say Luyan; it is not yet clear which is correct, hence they are all cited.
Da mingdu jing, 4 fascicles (Also titled Da mingdu wuji jing, or in 6 fascicles; found in the two catalogues of Wei and Wu by Zhu Daozu)
Chan miyao jing, 4 fascicles (Also titled Chan miyao; found in both the Wu and Separate Catalogues)
Avadānaśataka, 10 fascicles (Found in the Tang Catalogue)
Akṣayamati-bodhisattva-sūtra, 4 fascicles (Found in the Wu Catalogue; second translation; differs slightly in wording from the earlier translation by Vighna)
Bodhisattva-pūrvapraṇidhāna-saṃgraha-sūtra, 4 fascicles (Tradition states it was composed by the Indian monk Saṅghasena)
Vimalakīrtinirdeśa-acintya-dharmaparyāya-sūtra, 3 fascicles (One title is Fo fa puru daomen jing; or in 2 fascicles; second translation; differs slightly from that translated by Yan Fodiao under the Later Han; found in Zhu Daozu's Wei and Wu Catalogues and the Record of the Tripiṭaka)
Xiuxing fangbian jing, 2 fascicles (Sometimes with the character chan; found in the Wu Catalogue)
Mahāparinirvāṇa-sūtra, 2 fascicles (This abridges the introductory chapter and Lamentation Chapter of the larger edition into 2 fascicles; the last three leaves differ slightly; found in Zhu Daozu's Wu Catalogue; Dao'an states it comes from the Dīrghāgama; Sengyou states that the present Dīrghāgama differs from this; second translation)
Ruiying benqi jing, 2 fascicles (Huangwu era; second translation; also titled Taizi benqi ruiying; differs slightly from the one produced by Kang Mengxiang; transcribed by Xie Qiang of Chen Commandery and Zhang Shen of Wu Commandery, and verified by Cao Zhi, King of Dong'e of Wei; found in the Shixing Catalogue and the Record of the Tripiṭaka)
Fajing jing, 2 fascicles (Not in Dao'an's Catalogue; Sengyou states it is found in the Separate Catalogue; Kang Senghui commented on it and composed a preface)
Xiao axiemo jing, 2 fascicles (Found in the Separate Catalogue and the Record of the Tripiṭaka)
Amitābha-sūtra, 2 fascicles (Fourth translation; differs slightly from the translations by An Shigao under the Han and Saṅghavarman under the Wei; the internal title is Amituo sanyesanfo saloutan guodu rendao jing; also titled Wuliangshou jing; found in Zhu Daozu's Wu Catalogue)
Arthavargīya-sūtra, 2 fascicles (Found in Zhu Daozu's Wu Catalogue and Baochang's Catalogue)
Mahāvaipulya-śūraṅgama-sūtra, 2 fascicles (Huangwu era; second translation; differs slightly from the one produced by Lokakṣema under the Later Han; found in Zhu Daozu's Wu Catalogue; not in Dao'an's Catalogue; Sengyou states it is found in the Separate Catalogue)
Dharmapada, 2 fascicles (Found in the Separate Catalogue and Sengyou's Catalogue; second translation)
Huiyin jing, 2 fascicles (Also titled Huiyin sanmei jing; also titled Shifang xianzai fo xi zai qian li ding jing; also titled Baotian huiyin sanmei jing; a different translation of the same original as the Rulai zhiyin jing; found in Zhu Daozu's Wu Catalogue and the Record of the Tripiṭaka)
Benye jing, 1 fascicle (Also titled Pusa benye jing; found in Sengyou's Catalogue)
Surataparipṛcchā-sūtra, 1 fascicle (Second translation; a separate translation of the same original as the one produced by Bo Yan; also titled Xulai pusa; found in Zhu Daozu's Wu Catalogue and the Record of the Tripiṭaka)
Brahmāyu-sūtra, 1 fascicle (Found in Zhu Daozu's Catalogue and the Record of the Tripiṭaka)
Si'amei jing (Also titled Si'amei; Dao'an states this is the Pusa daoshu jing, being a different translation of the same original; found in the catalogues of Dao'an, Zhi Mindu's Record of the Tripiṭaka, etc.)
Anantamukha-dhāraṇī-sūtra (Also titled Wuliangmen weimichi jing; found in Sengrui's Catalogue of the Two Qin and the Record of the Tripiṭaka)
Candrottara-dāraka-sūtra (Or titled Yueming tongnan jing; or titled Yueming pusa sanmei jing; cited from the Record of the Tripiṭaka)
Ānanda-catuṣka-sūtra, 1 fascicle (Found in the Record of the Tripiṭaka and the Separate Catalogue)
Kṣemāgiri-sūtra (Also titled Pusa shengdi jing; found in Zhu Daozu's Wu Catalogue)
Uttarāmātā-sūtra (One version lacks the character 'mātā' (mother); the above four sūtras are each 1 fascicle)
Saptakanyā-sūtra, 1 fascicle (Dao'an states it comes from the Abhidharma; also titled Qinv benjing; first translation)
Ugraparipṛcchā-sūtra (Second translation; found in Zhu Daozu's Wu Catalogue; or in 2 fascicles)
Aṣṭācārya-sūtra (Found in Zhu Daozu's Wu Catalogue)
Śākyamahānāma-sūtra (From the Madhyamāgama; found in Zhu Daozu's Wu Catalogue)
Beichao jing, 1 fascicle (First translation; namely the Bei jing; found in the Record of the Tripiṭaka and the Separate Catalogue)
Old Woman Sūtra (Extracted from the Abhidharma; the Wu Catalogue simply calls it Laonü jing; also titled Laomu jing; found in the Record of the Tripiṭaka)
Uposatha-sūtra, 1 fascicle (First translation; also titled Chizhai jing; found in the Separate Catalogue)
Huiguo fa jing (Also titled Xu shifang libai huiguo wen; sometimes lacks the character jing)
Xianzhede jing, 1 fascicle
Thirty Verses on the Deeds Practiced by the Buddha from Above Sūtra (Sometimes lacks the character jing)
Liaoben shengsi jing (Dao'an states it comes from the Sheng jing; Sengyou states that the current five-fascicle Sheng jing does not have this title; another title is Daogan, being a different translation of the same original; Zhi Qian personally commented on it and composed a preface)
Weiming ershiji jing, 1 fascicle (Sometimes lacks the character jing)
Nāgadattā-sūtra, 1 fascicle (Not in Dao'an's Catalogue; Sengyou states it is found in the Separate Catalogue)
Mṛgagarbha-sūtra, 1 fascicle (Not in Dao'an's Catalogue; Sengyou states it is found in the Separate Catalogue and Zhu Daozu's Wu Catalogue)
Dvādaśadvāra-mahāvaipulya-sūtra (Not in Dao'an's Catalogue; Sengyou states it is found in the Separate Catalogue)
Rāṣṭrapāla-sūtra (Second translation; differs slightly from that produced by Zhi Yao; also titled Luohan laizhaheluo jing; not in Dao'an's Catalogue; Sengyou states it is found in the Separate Catalogue; in total there are 30 sūtras in 48 fascicles; except for the Ugraparipṛcchā-sūtra, all are found in Sengyou's Catalogue)
Sūtra of Forty-two Chapters (Second translation; differs slightly from the one translated by Kāśyapa Mātaṅga; its phrasing and doctrine are proper and accurate, and its diction is elegant; found in the Separate Catalogue)
Nanda-nāgarāja-sūtra, 1 fascicle (One edition lacks the word 'rāja')
Buzishouyi jing (Or titled Zishou, or Buzishou)
Pañcaskandha-sūtra, 1 fascicle
Qizhi jing, 1 fascicle (One version has 'zhi' [wisdom])
Renmin qiuyuan jing, 1 fascicle
Sūtra on the Buddha's Enlightenment of the Brahmacārin Ambaṣṭha (Also titled Fanzhi aba jing; extracted from the Dīrghāgama)
Sūtra on the Brahmacārin Ratnasāgara's Perfection of Great Compassion, 1 fascicle

2.10.2

Sūtra on the Death of the Brāhmaṇa's Son and the Ruin of the Rice, 1 fascicle
Sūtra on the Brāhmaṇa Questioning the Buddha's Teacher, 1 fascicle
Sūtra on the Subjugation of One Thousand Brāhmaṇas, 1 fascicle
Sūtra on the Brāhmaṇa, 1 fascicle (second translation)
Sūtra on the Deliverance of the Brāhmaṇa, 1 fascicle
Sūtra on the Heterodox Śreṇika Preaching Deliverance, 1 fascicle
Sūtra on the Brāhmaṇa's Fastidious Purification, 1 fascicle
Sūtra on the Brāhmaṇa Inquiring of the Buddha about the Increase and Decrease of the World, 1 fascicle
Sūtra on the Buddha Preaching Freedom from Desire to the Heterodox Suśīma, 1 fascicle
Sūtra on the Brahma Net of Sixty-Two Views, 1 fascicle (found in the Separate Catalogue; Sengyou says it was produced by Dharmarakṣa)
Sūtra on King Acyuta, 1 fascicle
Sūtra on the Cruel and Greedy King, 1 fascicle (extracted from the Saṭpāramitā-saṃgraha)
Sūtra on the King Fulfilling Five Dharmas and Enduring Long in the World, 1 fascicle
Sūtra on the Parable of King Weilou's Lion Banner, 1 fascicle (one manuscript lacks the word "Parable")
Sūtra on the Root of All Dharmas, 1 fascicle
Sūtra on the Five Mothers and One Son, 1 fascicle
Sūtra on Quelling Calamities through Precepts, 1 fascicle (found in the Old Catalogue)
Sūtra on the Withered Tree, 1 fascicle (found in Dao'an's Catalogue; one manuscript has the word "Great" at the beginning)
Sūtra on "This Is Mine", 1 fascicle
Sūtra on the Path of Amṛta, 1 fascicle (extracted from the Udānavarga)
Sūtra on the Contemplation of Impurity, 1 fascicle (extracted from the Dīrgha Āgama)
Sūtra on the Bubble on Water, 1 fascicle
Sūtra on Precepts at the Ganges River, 1 fascicle (found in the Old Catalogue; sometimes lacks the word "Precepts")
Sūtra on the Impermanence of Form, 1 fascicle (extracted from the Āgama)
Sūtra on Guarding Mouth and Mind, 1 fascicle
Sūtra on the Brevity of Life, 1 fascicle (extracted from the Saṃyukta Āgama)
Sūtra on the Superiority of the Dharma Gift, 1 fascicle
Sūtra on the Exhaustion of All Outflows, 1 fascicle (extracted from the Saṃyukta Āgama)
Sūtra on Practicing Loving-Kindness, 1 fascicle
Sūtra on the Elder Sumati, 1 fascicle
Sūtra on King Madhura, 1 fascicle (first translation; one manuscript lacks the word "King")
Sūtra on the Four Vows, 1 fascicle (found in Zhu Daozu's Wu Catalogue and the Record of the Tripiṭaka)
Sūtra of the Chapter on Pure Practice, 1 fascicle (extracted from the Avataṃsaka; also called the Sūtra on the Bodhisattva's Original Deeds)
Sūtra on the Diamond Purity, 1 fascicle (also called the Sūtra on the Original Nature of the Diamond Samādhi being Pure, Unceasing, and Indestructible)
Sūtra on Weiyue's Miscellaneous Inquiries, 1 fascicle
Sūtra on the Buddha Preaching the Dharma to the Haritī Wilderness Ghost, 1 fascicle
Sūtra on Princess Acyutā, Daughter of King Ajātaśatru, 1 fascicle (first translation)
Sūtra on Exhortation to Study the Path, 1 fascicle (one manuscript lacks the word "Exhortation")
Sūtra on Contemplating the Twelve Links of Dependent Origination under the Palm Tree, 1 fascicle (second translation)
Sūtra on Firm Intention, 1 fascicle (sometimes written with the character "Mind")
Sūtra on the Three Grades of Disciples, 1 fascicle
Sūtra on Great Vigor, 1 fascicle (also called Sūtra on Mahā-vigor)
Sūtra on the Bodhisattva's Practice, 1 fascicle
Sūtra on Bodhisattva Samantaprasāda, 1 fascicle (found in the Separate Catalogue)
Sūtra on the Phrases and Incantations of the Dhāraṇī, 1 fascicle (also called Sūtra on Incantations Holding the Phrases)
Sūtra on the Flower-Accumulation Dhāraṇī-Incantation, 1 fascicle (found in Baochang's Catalogue)
Sūtra on the Eight Auspicious Ones, 1 fascicle (found in the Ancient Catalogue; also includes the word "Incantation"; first translation)
Sūtra on the Incantation of the Mahāprajñāpāramitā, 1 fascicle (found in Baochang's Catalogue; or simply called Sūtra on the Incantation of the Prajñāpāramitā)
Sūtra on the Divine Incantations of the Seven Buddhas, 1 fascicle
Sūtra on Great Compassion without Diminution, 1 fascicle
Sūtra on the Precious Maiden Clarifying the Thirty-Two Marks (also called Sūtra on Inquiring into Wisdom; also called Sūtra on the Thirty-Two Matters; also called Sūtra on the Inquiries of the Precious Maiden)
Sūtra on the Three Fish Deprived of Water, 1 fascicle
Sūtra on Elucidating the Religious and Secular Karma, 1 fascicle (sometimes lacks the word "Karma")
Sūtra on the Unadorned Woman, 1 fascicle (found in Baochang's Catalogue)
Sūtra on Shenri, 1 fascicle (Dao'an says it is extracted from the Madhyama Āgama)
Sūtra on Sundara-yati, 1 fascicle (or called Sūtra on the Brāhmaṇa Sundara-yati; Dao'an says it is extracted from the Madhyama Āgama)
Sūtra on the Elder Yinyue, 1 fascicle (also called Sūtra on the Elder Yinyue and Pūraṇa Kāśyapa; also simply called Sūtra on Yinyue)
Sūtra on the Black Brāhmaṇa, 1 fascicle (found in the Separate Catalogue)
Sūtra on Dharma and Vinaya, 1 fascicle (also called Sūtra on the Samādhi of Dharma and Vinaya)
Sūtra on the Merit of Leaving the Household, 1 fascicle (found in the Wu Catalogue)
Sūtra on the Evil Māra Testing Maudgalyāyana, 1 fascicle (found in the Old Catalogue; extracted from the Abhidharma)
Sūtra on the Seven Outflows, 1 fascicle (found in the Separate Catalogue)
Sūtra on King Landā, 1 fascicle (also called Sūtra on the Causes and Merits of Maudgalyāyana, or Sūtra on the Merits of Maudgalyāyana; found in the Wu Catalogue)
Sūtra on Māra's Daughters Attaining a Male Body upon Hearing the Buddha Preach the Dharma, 1 fascicle (found in the Separate Catalogue; extracted from the Mahāsaṃnipāta)
Sūtra on Māra Transforming into a Monk, 1 fascicle
Sūtra on the Buddha Beckoning with Three Carts, 1 fascicle
Sūtra on the Unborn Enemy (Ajātaśatru), 1 fascicle
Sūtra on King Pukkusāti, 1 fascicle (also called Sūtra on King Bimbisāra's Five Vows; Dao'an says it is extracted from the Madhyama Āgama)
Sūtra on the Maiden Sumatī, 1 fascicle
Sūtra on the Hundred Parables, 1 fascicle
Sūtra on the Macaque of the Snowy Mountains, 1 fascicle
Sūtra on Delivering the Pup, 1 fascicle
Sūtra on the Rabid Dog, 1 fascicle
Sūtra on the Three Kinds of Fine Horses, 1 fascicle
Sūtra on the Incident of the Kite Bird, 1 fascicle
Sūtra on the Grass Turtle in the River, 1 fascicle
Sūtra on the Blind Turtle, 1 fascicle (extracted from the Ekottarika Āgama)
Sūtra on the Four Kinds of Fine Horses, 1 fascicle
Sūtra on the Hawk and Kite Hunting, 1 fascicle (extracted from the Ekottarika Āgama)
Sūtra on the Motherless Child, 1 fascicle
Sūtra on the Total Extinction of the Dharma, 1 fascicle (first translation; also called Sūtra on the Total Disappearance of the Dharma, or Sūtra on the Inquiries of Bodhisattva Śūnyatāśānta)
The above one hundred and twenty-nine works, totaling one hundred and fifty-two fascicles, were translated during the reign of Emperor Wen of Wei by the Yuezhi upāsaka Zhi Qian. Qian's style name was Gongming; another name was Yue. At the end of the Han dynasty, he traveled to Luoyang and studied under Zhi Liang. Liang's style name was Jiming, and he had studied under Lokakṣema. Lokakṣema has already appeared in the Han catalogue. In that era it was said that all the erudite knowledge under heaven did not go beyond the three Zhis. Qian surveyed the sūtras and canonical writings, thoroughly investigating them all. He mastered many worldly arts and techniques, widely studied diverse heterodox texts, and was fluent in the languages of six countries. In appearance he was tall, slender, dark and thin, with the whites of his eyes predominant and his pupils yellow. People of the time had a saying about him: "Young Zhi has yellow in his eyes; though his body is slender, he is a bag of wisdom." During the chaos at the end of the Han dynasty, he sought refuge and fled south to Wu. When Sun Quan heard of his talent and wisdom, he summoned him for an audience, was delighted with him, and immediately appointed him as an Erudite (Boshi), charging him with tutoring the Crown Prince. Together with Wei Yao and others, he did his utmost to advise and assist, offering great benefit. However, because Qian was born in the Western Regions, the Annals of Wu (Wu zhi) did not record him. They employed his efforts but did not document his achievements; this was the fault of the historians—how could it have been the intention of the sovereign? When one who is the ruler of the realm is moved to acquire talented men of the world who can manage worldly affairs, he confers nobility upon them in court and hands down their names on bamboo and silk. Why should the divide between Chinese and barbarian cause the generational records to omit them? Furthermore, Duke Zigao of Ye was fond of dragons, and the celestial dragons accordingly descended for him. If one does not treat them with courtesy, when the people of the barbarian tribes look up to their lord, it becomes difficult for them to submit to transformation. Indeed, purchasing the bones of a dead horse is done to invite swift steeds; setting up the skills of basic arithmetic is done to await men of worthy talent. Such encompassing, embracing, and receiving has been engraved by wise sovereigns since antiquity. Why should he alone be expunged today? Considering that although the Great Teaching was circulating, the scriptures still contained much brāhmī phraseology and lacked fine translation, Qian—being exceptionally skilled in local vernaculars—further collected old copies of numerous sūtras and translated them into the Wu tongue. From the first year of Huangwu (222 CE) to the end of Jianxing (253 CE), spanning more than thirty years in all, he produced the Vimalakīrti, Mahāparinirvāṇa, Dharmapada, and Ruiying benqi...

2.10.3

sūtras and so forth. Sengyou's Sanzang ji ji contains only thirty-six works. Huijiao's Gaoseng zhuan mentions only forty-nine sūtras. I have extensively gathered and checked the miscellaneous catalogues of various masters; those from the Sūtra of Forty-two Chapters downward are all miscellaneous sūtras revealed in separate records, which I have appended to the present catalogue. Considering the thirty-six works or forty-nine sūtras in earlier records and biographies, they seem to be what [Zhi] Qian translated himself or acquired later, or those where he revised earlier translations that had retained many Sanskrit terms. The accounts of what was heard and seen differ slightly in intent and substance; the catalogues vary greatly in breadth and in what they include or omit. Each adhered to a single lineage, which causes perplexity in selection. Furthermore, the ocean of the Dharma is vast and boundless, and matters only gather drop by drop. Having searched and examined extensively, I therefore list them all. Moreover, Qian's translations of sūtras subtly captured the sacred meaning; his phrasing was refined and elegant, and he had truly eminent talent. Furthermore, relying on the Wuliangshou jing and the Zhong benqi, he composed the Bodhisattva linked-verse Sanskrit chants with three stanzas and seven tones, which are still practiced in the regions of the Yangzi and Huai rivers today. He also annotated the Liaoben shengsi jing and other sūtras, and prefaced various biographical accounts, all of which are appended and seen in the Gaoseng zhuan and the Sanbao ji.

Liudu ji jing, in 9 fascicles (also called Liudu wuji jing, Du wuji jing, or Za wuji jing; found in Zhu Daozu's catalogue and the Sanzang ji).
Wu pin jing, in 5 fascicles (this is the Xiaopin banruo; found in the Sanzang ji ji).
Pusa jingxing jing, in 2 fascicles (translated in the Chiwu reign era; extracted from the Baoji pin of the Daji; or simply called Jinglü jing; found in Zhu Daozu's Wu catalogue).
Jiu za piyu ji jing, in 2 fascicles (sometimes without the character ji; found in You's catalogue).
Anannianmi jing, in 2 fascicles (also called Fa'anannian jing; found in You's catalogue).
Jingmian wang jing, in 1 fascicle (found in the Sanzang ji).
Chawei wang jing, in 1 fascicle (found in Sengyou's catalogue).
Fanhang wang jing, in 1 fascicle (found in You's catalogue and the Gaoseng zhuan).
Quan fangbian jing, in 1 fascicle (found in the Wu catalogue and the Bielu).
Zuochan jing, in 1 fascicle (found in the Wu catalogue and the Bielu).
Pusa erbaiwushi fa jing, in 1 fascicle (this was used in place of the great monks' two hundred and fifty precepts to show to [Sun] Hao).
Fajing jing jiezi zhu, in 2 fascicles (together with a preface).
Daoshu jing zhu jie, in 1 fascicle (together with a preface).
Anban jing zhu jie, in 1 fascicle (together with a preface).

The above fourteen works, totaling twenty-nine fascicles. In the era of the King of Qi of the Wei, during the Zhengshi reign era, the Indian śramaṇa Kang Senghui had mastered the Tripiṭaka and was broadly read in the Six Classics. He was well versed in astronomy, charts, and apocrypha; he was persuasive at key moments and skilled in composition and literary writing. At that time, Sun Quan held sway over Jiangbiao, his prestige and dominance extending over the Three Wu regions. Earlier, the upasaka Zhi Qian had proclaimed and translated scriptures. Since [the people] had only recently been touched by the Great Dharma and its transforming influence was not yet complete, Senghui, wishing to make the Way flourish in the Yangzi and Huai regions and to erect stūpas and monasteries, took up his staff and traveled east. In the Chiwu reign era of Wu, he arrived in Jianye. He immediately built a thatched hut, set up an image, and practiced the Way. At the time there were no monks yet, and people suspected him of strange pretense. An official reported it to [Sun] Quan, who summoned him and questioned him: 'What efficacious proof does the Buddha have that you alone alter your appearance?'

[Seng]hui said: 'It has been more than a thousand years since the Tathāgata departed this world. His remaining bones in the world are called relics (śarīra). Wherever they manifest in response, their divine radiance is boundless. Formerly King Aśoka ruled Jambudvīpa and erected eighty-four thousand jewel stūpas. The rise of stūpas and monasteries serves to manifest his enduring transformation.'

Quan considered it boastful and absurd, so he said: 'If you can obtain a relic, I will build a stūpa for you.'

[Seng]hui then filled a jar with water, burned incense, and prayed with prostrations. When the evening of the twenty-first day came, nothing had yet been seen, and all were terrified. When the fifth watch began, they suddenly heard a resonant clinking sound in the jar. [Seng]hui went in person to look and indeed obtained a relic. The next morning he presented it to Quan. The entire court gathered to watch. Flames of five-colored light shone brightly above the jar. Quan took the jar himself and poured [the relic] onto a bronze dish; where the relic struck, the dish immediately shattered.

Quan was deeply awestruck, rose with a start, and said: 'A rare auspicious omen!'

[Seng]hui stepped forward and said: 'How could the divine majesty of a relic be merely its luminous appearance? Even the fires of the kalpa's destruction cannot burn it, and a diamond pestle cannot shatter it.'

Quan ordered it tested. [Seng]hui made another vow, saying: 'The cloud of the Dharma is just beginning to spread, and all living beings look up to its moistening grace. May you further bestow a divine marvel to manifest widely your majesty and spiritual power.'

He then placed the relic on an iron anvil and had a strong man strike it with a hammer. Both the anvil and hammer were dented, but the relic suffered no harm. Quan was greatly sighing in admiration and convinced; he immediately built a stūpa for him. Because it was the first Buddhist monastery, it was named Jianchu Si ('Monastery of the First Foundation'), and for this reason the locality was named Fotuoli ('Buddha Quarter'). From this, the Great Dharma came to flourish in Jiangzuo through the efforts of [Seng]hui.

By the time of Sun Hao, his decrees were harsh and tyrannical, and he abolished illicit shrines. He also wished to destroy Buddhist saṅghārāmas. The ministers all said: 'The Buddha's majestic power is not like that of other spirits. Kang [Seng]hui moved the spiritual realm, and the Great Emperor [Sun Quan] founded the monastery. If we now lightly destroy it, we fear it may bring future calamity.'

Hao was not yet convinced, so he dispatched Zhang Yu to the monastery to interrogate [Seng]hui. From morning until evening, Yu could not break him, so he asked to withdraw and return. [Seng]hui saw him off outside the gate. At that time, there was an illicit shrine beside the monastery. Yu challenged him again, saying: 'Since the profound transformation is already trusted, why is this sort of thing nearby and not reformed?'

[Seng]hui said: 'When thunder crashes, the deaf do not hear it; how could it be that the sound is faint? What is precious is agreement in principle. When there is agreement in principle, a distance of ten thousand li is readily connected; but if it is not the right person, even neighbors in adjacent houses are as distant as the Hu and Yue barbarians.'

Yu returned and praised [Seng]hui's talent and discernment as beyond what he as a subject could fathom, saying: 'I humbly request Your Majesty's discernment to inspect him in person.'

Hao gathered a great assembly of the court's worthy men and welcomed [Seng]hui with carriages and horses. Once [Seng]hui was seated, Hao asked, saying: 'Regarding the retribution of good and evil explained in the Buddha's teaching, what is it?'

[Seng]hui replied, saying: 'When an enlightened ruler instructs the world with filial piety and compassion, the red crow soars and the Old Man [Star] appears; when he nurtures things with humane virtue, sweet springs gush forth and auspicious grain grows. Just as good has its signs, evil can also be verified. Therefore, if one does evil in secret, ghosts have the power to execute him; if one does evil in the open, men have the power to execute him. The Book of Songs chants that seeking blessings does not swerve; the Book of Changes states that accumulating good leaves surplus celebration. Though these are canonical precepts of the Confucians, they are the clear counsels of the Buddha's teaching.'

Hao said: 'If so, then the Duke of Zhou and Confucius have already practiced it; what need is there for the Buddha's teaching?'

[Seng]hui said: 'What the Duke of Zhou and Confucius spoke of briefly showed worldly matters; the Buddha's teaching is subtle and profound, explaining cause and effect extensively. Therefore, committing evil leads to the bitter agony of hell for eternal kalpas, while cultivating good brings the prolonged enjoyment of peace and joy in heavenly palaces. To raise these to make clear exhortation and encouragement—is that not magnificent?'

Hao was unable to refute him. He inquired about the principles of transgression and merit, and [Seng]hui analyzed and explained them for him in words that were extremely precise and essential. Hao, who had natural talent and learning, was delighted and greatly pleased. He asked to see the monastic precepts. [Seng]hui, considering the precepts to be secret and not to be lightly disclosed, took the one hundred and thirty-five vows of the Bodhisattva's Benye and divided them into two hundred and fifty matters, using them to correspond to the great monks' two hundred and fifty precepts, and presented them to Hao. Seeing that all the Buddhas, in walking, standing, sitting, and lying down, always vow that sentient beings achieve peace and joy, Hao was doubly joyful. He immediately invited [Seng]hui to confer the five precepts upon him, and thereupon at [Seng]hui's

2.10.4

[He built] monasteries and further adorned them. When he proclaimed and explained [the teaching] to the imperial clan, none failed to accept it in faith. During the Wu court, Sengui repeatedly expounded the saddharma and prayed on behalf of the multitude. At Jianchu Si, he translated numerous sūtras; many have lost their originals, as set forth in the separate [catalogue]. Furthermore, he annotated various sūtras and composed prefaces for them; they all wondrously captured the true essence, their wording and meaning being completely fitting. The sūtras he annotated, such as the Anban shouyi, Fajing, and Daoshu, are fully seen in the catalogues. He also transmitted Indian chanting (fanbai); his voice was exceedingly clear, fine, sorrowful, bright, and resonant in its modulations, and down to the present day people take it as a model. In the fourth year of the Tianji reign era of Wu (280 CE), in the fourth month, [Sun] Hao surrendered to the Jin; in the ninth month, Sengui passed away. This is seen in the various biographies, records, and Fei Changfang's Sanbao ji.
Za piyu jing (Miscellaneous Parables Sūtra), 80 fascicles
Za shu jing (Miscellaneous Enumerations Sūtra), 20 fascicles
Aweiyuezhi zhuan jing (Avaivartika-cakra-sūtra), 18 fascicles (both seen in the Old Catalogue)
Mohecheng jing (Mahāyāna-sūtra), 14 fascicles
Shu Pulao jing (Shu Lalitavistara-sūtra), 8 fascicles
Moheyan youbotishe jing (Mahāyānopadeśa-sūtra), 5 fascicles
Sanmei wang jing (Samādhirāja-sūtra), 5 fascicles
Fanwang qingwen jing (Sūtra of the Questions of King Brahma), 5 fascicles
Butuizhuan lun jing (Avaivartikacakra-sūtra), 4 fascicles
Fo cong Doushuai jiang zhongyin jing (Sūtra of the Buddha's Descent from Tuṣita into the Intermediate State), 4 fascicles (from Wang Zong's catalogue)
Si tianwang jing (Sūtra of the Four Heavenly Kings), 4 fascicles (suspected to be four copies of one work)
Mowang qingwen jing (Sūtra of the Questions of King Māra), 4 fascicles
Naxian piyu jing (Nāgasena Avadāna Sūtra), 4 fascicles (seen in the Old Catalogue)
Du wuji pi jing (Pāramitā Parables Sūtra), 4 fascicles
Shi Tihuan'yin suo wen jing (Sūtra of the Questions of Śakra Devānām Indra), 3 fascicles
Da Fantianwang qing zhuan falun jing (Sūtra of the Great Brahmā Heavenly King Requesting the Turning of the Dharma Wheel), 3 fascicles
Fahua guangrui pusa xianshou jing (Sūtra of Bodhisattva Saddharmaprabhāsa Manifesting Longevity), 3 fascicles
Puxian pusa da nan erqian jing (Sūtra of Samantabhadra Bodhisattva Answering Two Thousand Difficult Questions), 3 fascicles
Rushou pusa jing (Mañjuśrī Bodhisattva Sūtra), 2 fascicles (suspected to be the Rushou pusa fenwei jing)
Taizi shiyi benqi jing (Sūtra of the Prince Testing His Skills), 2 fascicles
Xiao benqi jing (Lesser Benqi Sūtra), 2 fascicles (seen in the Old Catalogue)
Busiyi gongde jing (Acintyaguṇa-sūtra), 2 fascicles (also called Gongde jing)
Shu Shoulengyan jing (Shu Śūraṅgama-sūtra), 2 fascicles (seen in the Old Catalogue; seemingly produced in the Shu region)
Houchu Shoulengyan jing (Later Translated Śūraṅgama-sūtra), 2 fascicles (the Old Catalogue states it has ten gāthās)
Fantianwang qing Fo qianshou jing (Sūtra of King Brahmā Requesting the Buddha, in a Thousand Stanzas), 1 fascicle (also the Da Fantianwang jing in two fascicles seems to be this)
Shenduanlian jing, 2 fascicles
Ganluwei apitan (Amṛtarasa-abhidharma), 2 fascicles (also called Ganluwei jing in two fascicles)
Qi Fo fumu xingzi jing (Sūtra of the Names and Surnames of the Parents of the Seven Buddhas), 1 fascicle (the Old Catalogue calls it Qi Fo xingzi jing)
Aweiyuezhi pusa jie jing (Avaivartika Bodhisattva Precepts Sūtra), 1 fascicle (the Old Catalogue calls it Aweiyuezhi jie jing)
Pusa changxing jing (Sūtra of the Bodhisattva's Constant Practice), 1 fascicle
Mohe Mujianlian yu Fo jiaoneng jing (Sūtra of Mahāmaudgalyāyana Competing in Powers with the Buddha), 1 fascicle
Anan dedao jing (Sūtra of Ānanda Attaining the Way), 1 fascicle
Anan ban nihuan jing (Sūtra of the Parinirvāṇa of Ānanda), 1 fascicle
Analu nian fusheng jing (Sūtra of Aniruddha Thinking of Rebirth), 1 fascicle
Shamen fenwei jian guaiyi jing (Sūtra of the Śramaṇa Seeing Anomalies While on Almsround), 1 fascicle
Ren zha ming wei dao jing (Sūtra of a Person Falsely Claiming the Way), 1 fascicle
Da jie jing (Great Precepts Sūtra), 1 fascicle
Yifu zhi jing (Sūtra on Regulations for Clothing), 1 fascicle
Shamili weiyi jing (Sūtra on the Decorum of the Śrāmaṇerikā), 1 fascicle
Dizi benxing jing (Sūtra of the Original Conduct of the Disciples), 1 fascicle
Dao ben wujie jing (Sūtra of the Five Precepts as the Root of the Way), 1 fascicle
Weiyi jing (Decorum Sūtra), 1 fascicle (the above are all seen in the Old Catalogue)
Wei shoujin tianzi shuofa jing (Sūtra of Expounding the Dharma for the Devaputra Whose Lifespan Was Exhausted), 1 fascicle (the Old Catalogue calls it Mingjin tianzi jing)
Mo shi Fo jing (Sūtra of Māra Testing the Buddha), 1 fascicle (seen in the Old Catalogue)
Axulun wen Fo bashi jing (Sūtra of the Asura Asking the Buddha Eight Matters; the Old Catalogue calls it Axulun suo wen bashi jing)
Mojie wang jing (Sūtra of the King of Magadha), 1 fascicle (the Old Catalogue calls it Mojie guowang jing)
Sabodawall王經 (King Sarvadā Sūtra), 1 fascicle
Shihebian wang jing, 1 fascicle (called Nihebian wang jing)
Nianshao wang jing (Young King Sūtra), 1 fascicle
Taizi fahui jing (Prince Fahui Sūtra), 1 fascicle (called Taizi fa jing)
Shiguang taizi jing (Prince Śrīprabha Sūtra), 1 fascicle
Zhangzhe Nanti jing (Sūtra of the Elder Nandi), 1 fascicle
Zhangzhe zi Shi jing (Sūtra of the Elder's Son Śikṣā), 1 fascicle
Wubai poluomen wen youwu jing (Sūtra of the Five Hundred Brahmins Asking About Existence and Nonexistence), 1 fascicle
Nü lixing jing (Sūtra of Women's Beneficial Conduct), 1 fascicle (both seen in the Old Catalogue)
Pinnü ting jing she nie mingzhong jing (Sūtra of the Poor Woman Who Listened to the Sūtra, Was Bitten by a Snake, and Died), 1 fascicle (Sengyou's catalogue adds the two words "Reborn in Heaven")
Guowang chi furen jing (Sūtra of the King's Foolish Consort), 1 fascicle
Si fu yinyuan jing (Sūtra of the Causes and Conditions of Four Wives), 1 fascicle
Yinren yezhong xing jing (Sūtra of the Lustful Man Dragging His Heels While Walking), 1 fascicle
Xuduoluo jing (Sūtra-sūtra), 1 fascicle
Duojia jing, 1 fascicle (translated into Jin as "Firm and Strong")
Panda longwang jing (Sūtra of Nāgarāja Pandara), 1 fascicle
Niu mi zi gongyang jing (Sūtra of Ox and Rice Self-Offerings), 1 fascicle
Xing mu shi niu jing (Sūtra on Tending and Pasturing Cattle), 1 fascicle
Duo Shijia muniu jing (Sūtra on Following the Śākyan Cowherder), 1 fascicle
Fayan jing (Dharmālaṃkāra-sūtra), 1 fascicle (suspected to be the Dengru fayan jing)
Bisi jing, 1 fascicle
Mai zhihui jing (Sūtra of Selling Wisdom), 1 fascicle
Chu shoudao jing (Sūtra on First Receiving the Way), 1 fascicle
Xue jing fu jing (Sūtra on the Merit of Studying Sūtras), 1 fascicle
Zhi si zhong jing (Sūtra on Residing in the Monastery), 1 fascicle
Wuduan di chi jing (Endless Dhāraṇī Sūtra), 1 fascicle (called Endless Zongchi jing)
Anban xingdao jing (Sūtra on Practicing the Way through Ānāpāna), 1 fascicle
Jiehui weimiao jing (Sūtra on Subtle and Profound Discerning Wisdom), 1 fascicle
Shidao dedao jing (Sūtra on Losing the Way and Attaining the Way), 1 fascicle
Xinqing xinshi jing (Sūtra on Mental Disposition and Consciousness), 1 fascicle (stated to have commentary)
Daode guozheng jing (Sūtra on the Fruition and Realization of the Virtue of the Way), 1 fascicle
Fuzi yinyuan jing (Sūtra of the Causes and Conditions of Father and Son), 1 fascicle
Jianyi xiangzheng jing (Sūtra on Checking the Mind toward Correctness), 1 fascicle (both seen in the Old Catalogue)
Za ahan jing (Saṃyuktāgama Sūtra), 1 fascicle
Yinghuo liudu jing (Firefly Six Pāramitās Sūtra), 1 fascicle (the Old Catalogue states there is a Mingdu jing in one fascicle, and one says it is also named Yinghuo mingdu jing)
Xiao guanshi loutan jing (Lesser Lokatantra Sūtra), 1 fascicle
Neichan boluomi jing (Internal Dhyāna-pāramitā Sūtra), 1 fascicle (both seen in the Old Catalogue)
Sibei jing (Sūtra of the Four Classes), 1 fascicle (the Old Catalogue calls it Sibei dizi jing or Sibei xue jing)
Da sisi jing (Great Four Noble Truths Sūtra), 1 fascicle
Wu fangbian jing (Five Skillful Means Sūtra), 1 fascicle
Wu weiyueluo ming jieshuo jing (Sūtra Explaining the Names of the Five Vairolya)
Wu yin jing (Five Skandhas Sūtra), 1 fascicle
Zhong wuzhuoshi jing (Sūtra on the Middle Five Turbidities World), 1 fascicle
Liu boluomi jing (Six Pāramitās Sūtra), 1 fascicle
Da qiche jing (Great Seven Carts Sūtra), 1 fascicle
Ba zhengxie jing (Eight Right and Wrong Sūtra), 1 fascicle
Ba zongchi jing (Eight Dhāraṇīs Sūtra), 1 fascicle
Babei jing (Eight Classes Sūtra), 1 fascicle
Babu seng xing ming jing (Sūtra of the Names and Practices of the Eight Classes of the Saṅgha), 1 fascicle
Da shi'er yinyuan jing (Great Twelve Nidānas Sūtra), 1 fascicle
Shiba nan jing (Eighteen Difficulties Sūtra), 1 fascicle (both seen in the Old Catalogue)
Wushier zhang jing (Fifty-two Chapters Sūtra), 1 fascicle (seen in the Old Catalogue; distinct from the Xiaoming Sishier zhang jing)
Bai ba ai jing (One Hundred and Eight Craving Sūtra), 1 fascicle (seen in the Old Catalogue; seems to be an extract from the Wugai yijie jing)
Daihui sanmei jing (Samādhi of Reaching Wisdom Sūtra), 1 fascicle (seen in the Old Catalogue; also called Wenshushili wen pusa shishi xing jing)
Xiao anbanzhou sanmei jing (Lesser Pratyutpanna-samādhi Sūtra), 1 fascicle (seen in the Old Catalogue)
Chanxing lianyi jing (Sūtra on Practicing Dhyāna and Restraining the Mind), 1 fascicle (seen in the Old Catalogue)
Chanshu jing (Dhyāna Enumerations Sūtra), 1 fascicle (seen in the Old Catalogue)
Huapi jing (Transformation Parables Sūtra), 1 fascicle (seen in the Old Catalogue; also called Huayu jing)
Qunsheng yuan ji (Verses on the Conditions of Sentient Beings), 1 fascicle (seen in the Old Catalogue)
Da zongchi shenzhou jing (Great Dhāraṇī Divine Dhāraṇī-Mantra Sūtra), 1 fascicle (seen in the Old Catalogue; also called Zongchi zhou jing)
Sahe pusa jing (Sarva Bodhisattva Sūtra), 1 fascicle (seen in the Old Catalogue; also called Guowang Sahe pusa)
Huiding pubian shentong pusa jing (Bodhisattva of Universal Wisdom, Samādhi, and Spiritual Superknowledges Sūtra; seen in the Old Catalogue; also called Huiding pubian guotu shentong pusa jing)
Pinnüren jing (Poor Woman Sūtra), 1 fascicle (seen in the Old Catalogue; also called Pinnü Nantuuo jing)
Aqiuna jing (Arjuna Sūtra), 1 fascicle (seen in the Old Catalogue; also called Aqiuna sanmei jing)
The above one hundred and ten works, comprising two hundred and ninety-one fascicles, are all various texts whose translator attributions have been lost, recorded in the Ancient and Old Catalogues. They are now assembled and appended here to demonstrate what was relied upon in ancient times.

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大唐內典錄 — Classical Chinese